Derrida's Critique of Aristotle's Theory of the Sign

Introduction

In this text we discuss Jacques Derrida's groundbreaking critique of Aristotle's theory of the sign in "Of Grammatology//The Signifier and Truth." Through our examination of language and signification, we'll analyze Derrida's criticisms, his interpretation of Aristotle's foundational propositions and unveiling their inherent limitations. By challenging Aristotle's paradigm, Derrida not only prompts a reassessment of fundamental assumptions within Western philosophical discourse but also exposes the intricate dynamics shaping our understanding of language, meaning, and metaphysics.

Derrida's Critique of Aristotle's Theory of the Sign

To grasp Derrida's critique fully, let's start by examining Aristotle's theory of the sign, as articulated in the following excerpt from On Interpretation:

 “Now spoken sounds are symbols of affections in the soul, and written marks symbols of spoken sounds. And just as written marks are not the same for all men, neither are spoken sounds. But what these are in the first place signs of – affections of the soul – are the same for all; and what these affections are likenesses of – actual things – are also the same.” (16a3-8) (Akrill 1963)

Aristotle's theory posits four key elements:

1. Spoken sounds symbolize affections in the soul.
2. Written marks symbolize spoken sounds.
3. Affections of the soul are universal.
4. These affections mirror real-world objects.

While Aristotle's theory has laid the foundation for understanding signs and language, Derrida uncovers significant issues within this framework.

Voice and Proximity

Derrida's primary critique revolves around Aristotle's favoritism towards the spoken word (voice) over writing. Aristotle claims that spoken words have an immediate and essential connection to the mind or thought of the signified sense. This viewpoint bestows upon the voice a prominent role in signification, considering it the privileged conveyor of meaning.

He takes issue with this preference for the voice and argues that it perpetuates phonocentrism. This philosophy asserts that spoken language is the purest form of expression, while writing is secondary and derivative. Derrida contends that this hierarchy overlooks the intricate nuances of both spoken and written language, oversimplifying their complexities. (Derrida 1997)

Interdependence of Elements

Derrida's critique also extends to Aristotle's failure to acknowledge the interdependence of the elements involved in signification. Aristotle's theory implies a linear and hierarchical relationship: spoken words represent affections of the soul, which then reflect real-world objects. This simplified view does not do justice to the intricate dance between language, thought, and reality. (Derrida 1997)

Derrida argues that Aristotle's theory disregards the intricate dynamics of sign systems. He suggests that signs don't have fixed and immediate connections to their referents. Instead, meaning is contingent and deferred through a web of signifiers. His deconstruction reveals the inherent instability and indeterminacy within language, challenging the idea that signs directly mirror the world. (Derrida 1997)

Problematic Assumptions

Derrida's critique goes beyond specific points of contention and delves into the deeper issue of logocentrism present in Aristotle's worldview. Logocentrism refers to the belief in the superior status of reason or the logos. In Aristotle's theory, the voice's immediate connection to thought reinforces the notion that meaning is transparent and self-evident.

He argues that this logocentric perspective oversimplifies language and signification. He posits that language is not a transparent conduit to reality but a complex system of differences and deferrals. By questioning Aristotle's favoring of the voice and the presumption of language's transparency, Derrida initiates a broader deconstruction of Western metaphysical thought. (Derrida 1997)

Conclusion

In "Of Grammatology//The Signifier and Truth," Jacques Derrida skillfully critiques Aristotle's theory of the sign, highlighting its inclination toward the voice over writing and its disregard for the interdependent nature of signifying elements. Derrida's critique stands as a cornerstone of his larger endeavor: dismantling logocentrism and phonocentrism within Western philosophical discourse. Through his analysis, Derrida challenges traditional assumptions about language and meaning, emphasizing the intricate and indeterminate nature of signification.

Note:

Despite Derrida´s Carefully Considered Criticism, it is hard to believe that Aristotle, like a bad butcher, was oblivious to the interconnected nature of everything in the world, and it would be a mistake to think otherwise. His holistic approach to integrating various sciences suggests that he was indeed well aware of the Principle of Interconnectedness, as we saw in the post “The Interconnected Nature of Existence”. Aristotle, unlike those who might hastily judge him otherwise, demonstrated the artistry of a skilled philosopher who understood precisely how the parts of the whole are intricately articulated and how various elements come together.

Join us in our next post as we transition to explore the flip side of this discourse. Stay tuned for Part 2.

Read:  The Whole is Greater than the Sum of Its Parts: Aristotle's Holistic Philosophy

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 Riddle Me This:

What is the primary critique Jacques Derrida presents regarding Aristotle's theory of the sign in "Of Grammatology"?

A) Derrida argues that Aristotle's theory emphasizes written language over spoken language.

 B) Derrida critiques Aristotle for overlooking the interdependence of signifying elements.

C) Derrida's critique centers on Aristotle's exclusion of voice in signification.

D) Derrida praises Aristotle for his comprehensive understanding of language.

Correct Answer: B)

Bibliography:

Derrida, Jacques. Of Grammatology. Corrected Edition. Translated by Gayatri Chakravorty Spivak. The Johns Hopkins University Press, 1997. Copyright © 1974, 1976, 1997 by The Johns Hopkins University Press.

ARISTOTLE. Categories and De Interpretatione. Translated with Notes by J. L. Ackrill. Clarendon Press, 1963. Clarendon Aristotle Series. Edited by J. L. Ackrill and Lindsay Judson. Published in the United States by Oxford University Press Inc., New York, 2002.